Whether sins differ specifically in reference to their causes?

❌ Objection 1 : It would seem that sins differ specifically in reference to their causes. For a thing takes its species from that whence it derives its being. Now sins derive their being from their causes. Therefore they take their species from them also. Therefore they differ specifically in reference to their causes.

❌ Objection 2 : Further, of all the causes the material cause seems to have least reference to the species. Now the object in a sin is like its material cause. Since, therefore, sins differ specifically according to their objects, it seems that much more do they differ in reference to their other causes.

❌ Objection 3 : Further, Augustine, commenting on Ps. 79:17, "Things set on fire and dug down," says that "every sin is due either to fear inducing false humility, or to love enkindling us to undue ardor." For it is written (1 Jn. 2:16) that "all that is in the world, is the concupiscence of the flesh, or [Vulg.: 'and'] the concupiscence of the eyes, or [Vulg.: 'and'] the pride of life." Now a thing is said to be in the world on account of sin, in as much as the world denotes lovers of the world, as Augustine observes (Tract. ii in Joan.). Gregory, too (Moral. xxxi, 17), distinguishes all sins according to the seven capital vices. Now all these divisions refer to the causes of sins. Therefore, seemingly, sins differ specifically according to the diversity of their causes.